Liturgy News

In Catholic theology, reconciliation is God’s gift in Jesus Christ. Jesus’ ministry begins with a call to repent. If, moved by the Spirit, we respond to this call through a conversion of heart, then we are caught up in the great act of reconciliation which Christ accomplishes in his death and resurrection. It is a reconciliation which unites heaven and earth, the human race with God. Through his incarnation, Christ is one with us – like us in all things but sin. In him, a broken world is restored and made new. The implication is that human beings should live harmoniously in peace with one another and with all of creation.

Most of the time, when we think of ‘reconciliation’, it is this dimension of being together with others that comes to the fore. It is to do with recognising our failures and seeking forgiveness. Overcoming division, prejudice and discrimination demands a return to mutual love, justice and respect for others. If we celebrate authentically a rite of reconciliation in the sacrament of Penance, just as Christ reconciles us with the Father, so we are meant to go out to rebuild our broken relationships with others.

In Australia, the term ‘reconciliation’ has taken on a more specific meaning over recent decades. It has to do with building up the relationship of First Nations people with other Australians. Given the history of dispossession of Aboriginal and Torres Strait Islander peoples on this continent and their exclusion from many parts of Australian society, a deep reconciliation is needed so that we can live together justly and show respect for one another.

Recognising the importance of this reconciliation for Christian communities, many dioceses around Australia have established a RAP (Reconciliation Action Plan). Such plans incorporate many actions and strategies to achieve understanding and cooperation, inclusion and mutual caring. These are being implemented in schools and parishes and in various diocesan agencies, organisations and boards.

One of the key actions is to engage Catholics in understanding the significance of Aboriginal and Torres Strait Islander cultural protocols such as Welcome to Country and Acknowledgement of Country. These have been very widely adopted in parishes and schools. Acknowledge-ment plaques have been installed in many places and Acknowledgement notices are frequently included in parish newsletters and on websites. School assemblies and parish meetings often include words of Acknowledge-ment at the beginning. Church workshops, seminars and conferences generally include an Acknowledgement or a Welcome.

We need to be cautious, however. The independent not-for-profit organisation Reconciliation Australia points out that there is no specific wording required for an Acknowledgement of Country. Their website gives a couple of examples along these lines: We would like to begin by acknowledging the Traditional Owners of the land on which we meet today and to pay our respects to Elders past and present. Unfortunately, this simple statement is sometimes elaborated in ways that are political and partisan, a strategy which has provoked negative reaction and backlash.

What about the liturgy?

Here, I suggest, we must show much greater restraint. Our Sunday liturgy is always about encountering Christ in the Paschal Mystery of his death and resurrection. It is not about any particular cause or issue no matter how important. Of course, the Prayer of the Faithful can always include intercessions about local needs and issues. On occasion, the theme of Reconciliation with First Nations Australians should receive greater prominence in the newsletter, in the art incorporated in the church, and in the homily. For example, there is National Reconciliation Week (end May–early June) incorporating National Sorry Day, and there is NAIDOC Week (early July) incorporating the Australian bishops’ National Aboriginal and Torres Strait Islander Sunday. At these times, a verbal Acknowledgement of Country might be most appropriate (see attached sample of a responsorial Acknowledgement). But given that we often have permanent Acknowledgement on our walls and weekly Acknowledgement in our newsletter, I do not think we also need a verbal Acknowledgement before every parish Mass on Sundays.

So far, I have been writing about Acknowledgement. Welcome to Country is something quite different. When a local Aboriginal person is present, they may be invited to offer a Welcome to Country. In liturgical terms, this means they are part of the worshipping assembly, which makes space for their Aboriginal brother or sister and receives the offer of Welcome with gratitude and respect.

This however has become a burgeoning industry which is quite out of place in liturgical settings. At some major events, there is a smoking ceremony, didgeridoo and dancing, and a long speech, all arranged at considerable expense and often presented by people who may have no connection to the liturgical assembly. The opening hymn and entrance procession can be delayed by twenty minutes or more to accommodate such a Welcome to Country. There is no way to achieve a balance because the scope and duration is not in the hands of the liturgy leaders. This is unacceptable in terms of the liturgy. It misdirects the sacred liturgy into a particular cause, worthwhile of course, but which is already recognised in other ways and on other occasions.

The time has come for honest dialogue and a firm affirmation of the singular purpose of our liturgical gatherings.